Parkhe, M.S. Agnihotra, The Vedic Solution For Present- day Problems, Vaidika1

SaÚœodhan Maõçala, Poona, 1982, p 50.

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5. Agnihotra

The Vedas, the most ancient wisdom revealed to man, have recommended

Agnihotra, so that man can build up a fundamental attitude towards his life from

body, mind and soul angle. Innumerable persons, by performing Agnihotra

regularly, have experienced this basic change in their way of thinking, towards

ever mounting problems of life. With the researches on Agnihotra a new horizon

has been re-opened, for the IT generation of the world.

The Agnihotra is the ‘Nitya’ Yajða. Nitya denotes its regular nature. As per the

Vedas, it is to be performed every evening and every morning, ie. exactly at local

sunset time and exactly at local sunrise time. ‘Agni’ means fire and ‘hotra’ means

offering oblation. Thus Agnihotra is the act of offering oblations to Agni - fire. It

is not a mere ritual. But is a part and parcel of Vedic science. This Yajða is to be

performed regularly throughout the life.

Yajða is the technical term from the Vedic science of bioenergy denoting the

process of removing the toxic conditions of atmosphere through the agency of

fire. This meaning purifying of the atmosphere with fire as the medium. When one

heals the atmosphere, the healed atmosphere heals him.

Agnihotra, which has scientific, psychological and para-psychological

implications, needs to be performed only in a stipulated was and at

stipulated times. The shape of the pot for the ritual is most important. 1

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As any other Yajða, Agnihotra is performed in a special manner. Certain

disciplines have to be followed while performing Agnihotra. With a little practice

everyone can perform it. It does not take more than five to ten minutes to

perform.

5.1 : Procedure

Agnihotra is performed twice a day. A semi pyramid shaped copper pot is

prescribed for Agnihotra. The pot - copper pyramid should be placed on a fire-

resistant place. When the fire is ignited in the pot, it gets quite hot. A small fire

is prepared with the dry cow-dung cakes in the pot. The cow-dung pieces should

be arranged so that there is good ventilation in the pot. First put a small piece

below and then arrange the pieces- one above the other to let have some gap in

between them. One can use gugul, camphor or cotton wick soaked in cow ghee

to ignite the fire. Use of any petroleum products should be strictly avoided. For

oblations raw rice is required. Thirty to thirty -five grains per oblation are

sufficient. It is almost two pinches of raw, unbroken rice grains, smeared with

clarified butter made of cow’s milk. Two to three drops of ghee are sufficient.

Then with the right hand give the offerings. The oblations are offered while

chanting two Vedic mantras that are very simple.

The mantras for the sunrise are :

vide, Kulkarni, S. K. Devayan, pp. 73 & 74.2

Bodewitz. Daily Evening And Morning Offering(Agnihotra), p. 193.3

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The mantras for the sunset are :

These mantras of morning and evening sacrifice occur at first place in YV. Then

they are found in various BrÀhmaõas. They are in AœwalÀyana -, PÀrÀœara - and

Gobhila GÃhyasÂtra. As Gobhil GÃhyasÂtra refers these mantras occur in

AœwalÀyana GÃhyasÂtra as the part of the mantras of AupÀsanhoma - regular

rituals. Then they are referred in the official scriptures regarding

Bramhakarmasamuææaya, nitya-karma and regular rituals. 2

The deities of the sÀyaÉprÀtarhoma also occur in œrauta agnihotra. The

formulas run: agnaye swÀhÀ (first libation in the evening), prajÀpataye swÀhÀ

(according to some texts recited in thought or silently); sÂryÀya swÀhÀ (in

the morning), prajÀpataye swÀhÀ. 3

Op cit, p. 193.4

vide, Bodewitz. Daily Evening And Morning Offering(Agnihotra), p.125.5

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Bodewitz further explains the procedure of the rite. He writes :

Turning again to the sÀyaÉprÀtarhoma, which seems to be more sacred that

the vaiœvadeva and which represents the gÃhya version of the agnihotra,

one may draw attention to the following agreements with the œrauta rite.

The dedications to the deities have been mentioned above. The second

libation, which is the œrauta version belonged to prajÀpati, here is

accompanied by the formula prajÀpataye swÀhÀ , or is silently offered (as in

agnihotra). The second libation is larger according to some texts. The ritual

seems to be definitely simpler than in the agnihotra. Indeed a samidh is

placed on the fire before the offering. According to some texts the

preparatory actions are the same as agnihotra. The offering, however, is

performed with the hand instead of a sacrificial ladle, if at least the usual

oblations of rice, of barly are made. Some texts show a closer agreement

with the œrauta rite. If the material of the agnihotra is used, the usual

actions of this rite seem to take place as well. Parallel to the uddharaõa of

the fire from the gÀÃhapatya to the ÀhavanÁya taking the place before

sunset and sunrise according to ŒB, the single fire should be kindled before

sunrise and sunset. Just as in the agnihotra the evening performance is

regarded as the first : i.e. the gÃhya agnihotra should start with an evening

offering after the gÃhya version of the agnyÀdhÀna. 4

Bodewitz is making a difference between Agnihotra and sÀyaÉprÀtarhoma,

hence is trying to find out similarities and differences. While explaining the

relation of Agnihotra with other sacrifices he states, it is a simple sacrifice and

compulsory. ... It forms the daily confirmation of the relationship between the

ÀhitÀgni and his fire. Indeed the Agnihotra may have several cosmological

implications in the BrÀhmaõas. However, it is essentially a personal ritual with at

least partially personal aims. 5

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The cumulative effect of all these steps of performance makes one believe that

Agnihotra should be something more than a mere religious rite.

The beginning of Agnihotra is always with the evening offerings. According to YV,

at the time of creation of the universe, PrajÀpati created the Agni at first. Hence

offerings in the Agni should be the first rite, decided PrajÀpati. It says further, at

the sunset the offerings are obliged to Agni and PrajÀpati. At the sunrise the glory

of Agni is transferred into Sun. Thus offerings of morning are for Sun and

PrajÀpati.

YV further says that after oblations certain mantras regarding Agni and Sun are

to be chanted. But it is not the part of basic rite. Some people chanted these and

certain other prayers, who were able to do it. It shows that offering two oblations

in the morning and two in the evening was Agnihotra rite, that was followed

originally. This rite is very easy and simple.

5.2 : Basic religion

Perform Agnihotra twice daily is the order of the Vedas. As it is the order of the

Vedas it is benevolent for the human beings, for mental perfection and for the

harmony of the universe, as it is created by the God.

The fire worship is the basic religion and at the same time the important medium,

with which the basic foundation of life becomes strong, wide and ever lasting. In

addition to that anyone can perform fire worship. There is no pre-requisite. The

one, who has got a wish to perform, can offer the libations in the fire.

The references of morning and evening sacrifices are found in the ãV in the first

Maõçala. This is very significant. The very beginning of ãV is with the Praõava,

ie. with ‘Om’. The next word ‘Agni’, who is benevolent and blessed for the word

and people in the world is connected and related to Lord Agni. It is the very factor

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that is the medium and instrument of praising the healthy atmosphere around the

people in the world, which leads to the light of knowledge. Praise of Agni helps

the person to develop his mental condition to a higher stage.

The ãV describes the effectiveness of the fire worship from its beginning.

The word ‘AgnimÁÒe’ says,‘ We praise the Agni’. Though it is the word to word

meaning, this praising of Agni is naturally inclusive of praising with many different

mantras and the rites, that are pleasing deities by giving oblations in the Yajða

according to the proper ritualistic performances. Especially in the word ‘±Òe’ the

larger meaning is included, i.e. to offer oblations for deities at proper time. In the

remaining words of the mantra the description of Agni is found. The word

‘RatnadhÀtamam’ means laden with pracious stones. Agni is said to be the mouth

of God and Yajða is called the ‘KÀmadhenu’- the cow that fulfils all the wishes

of the person, with whom she lives. Hence the Yajða is the medium to please all

the deities. This very first mantra of ãV explains the preciousness of fire-worship

is very mysterious and important. Furthermore the word Agni cannot be merely

translated as fire. The Vedas do attach much deeper significance to it .

Agni, who is the priest invoking Gods and reciting Rig mantras and who is

also the seer, intelligent, offerer of oblations, true, most rich( ie.

possessing wealths. Wealth here mean material one, it means lot of sublime

Kulkarni, S. K. Path Of Light, Satyabodh Prakashan, Pune, p 22.6

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and positive aspects-) and also the God Himself, comes with other Gods.

Veda mantras can be interpreted in three ways at leat or there are at least

three levels of meanings. One is call the Adhibhautik (...) belonging to

elemental or material things. The second is Adhidaivik (...) belonging to

Devatas or Gods. The third one is Adhyatmik (...) belonging go soul, spirit

or ultimate reality. Further, these levels depend on the viewpoint of the

interpreter or the spectrum of realization or experience of the person

concerned. It has been, therefore, said ‘Anata Vai Vedah’. Vedas are

limitless. Both meaningwise and mantrawise they have no limits. 6

In the first sÂkta of first Maõçala in the ãV the references to the everyday

sacrifice are visible. The first word of the ãV is ‘Agni’ - which denotes the well-

being, welfare of the mankind. The complete development of mankind is possible

with the worship of Agni. Hence it is mentioned at the first place. Agni is capable

to create a benevolent atmosphere around us. He is the reason and medium of

creating a balanced atmosphere. The Vedas make it abundantly clear that the

human beings are duty bound to offer oblations to fire.

Bhagavad GÁtÀ says :

Humanity was created simultaneously with the fire ritual (the Yajða): so said the

Almighty Father at the outset. In the beginning the Almighty Father created man

Parkhe, M.S. Agnihotra , The Vedic Solution For Present- day Problems, p 56.7

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along with the Yajða. He explained that man can gain prosperity by performing

Yajða. No Yajða ritual can be performed unless fire is generated and oblations

are offered into fire. GÁtÀ, therefore states that fire technology was made known

to mankind right at the outset.

The simultaneous creation of man and Yajða must have been for meeting

man’s inner and outer needs. PrajÀpati, here, stands for the scheme and

principle of both human and social growth. 7

According to the Vedas PrajÀpatÁ created mankind with the eternal religion.

When the Nitya-type of Yajða is to be performed by everyone, it should be small

and easy. Then it can be a part of regular life.

Every word in this mantra is important. It is said that the knowledge in the Vedas

is symbolic. This mantra says, Oh Agni, we, your worshippers, come near you,

bow infront of you, every day in the morning and in the evening.

The AV says :

Kulkarni, S.K. Path of Light, p. 30.8

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AV explains here the results of Yajða done every evening and morning. It says

the Agnihotra that is performed in the morning keeps the mind fresh, enthusiastic

and happy till the evening and the Agnihotra performed in the evening keeps the

mind fresh till the morning. Saumansasya which is cheerfulness of mind will not

be possible unless one is relieved of both physical and mental anxieties and the

stress therefrom. The dynamic energy of mind is thus set into action.

It can be realised from the above quotation that such an effect remains for

about twelve hours and when Agnihotra is performed both in the evening

and morning, it remains for twenty-four hours. To put it in another way, one

may say that the performer of Agnihotra and others remaining in the

atmosphere, by inhaling gasses generated out of Agnihotra, experience a

psycho-medical effect, the efficacy of which remains for twelve hours. 8

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The rite performed in the transition period bends the mind in such a way, that it

leaves the negative thoughts far behind and prepares the mind for the sacrifice.

The wish of sacrificing and giving the needy whatever good one has, prepares

the mind set to look towards his day’s work as a third person . One is able to

keep oneself aloof and maintain the equilibrium of his mind.

In these words the religion is explained clearly. The basic, original religion is

expressed in very simple language. The behaviour and life style according to this

basic religion is also simple and easy, but at the same achieving the ultimate goal

of the life on this earth. The Agnihotra rite is emphasised as the easy and simple

ritual.

Gods worshipped the YajðapuruÈa with the Yajða. It was the first and original

religion or the way of worship.

Parkhe, M.S. Agnihotra , The Vedic Solution For Present- day Problems, p 46.9

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The Devas (celestial bodies) performed Yajða (sacrifice) in honour of the

deity of the Yajða, forming the first religion.

... fire has been referred to as instrument in transforming - the void not an

apparent universe of matter, and the same fire formed the foundation for

the material as well as the spiritual evolution of man. Yajða or the fire ritual

is called here as the first religion of man and as seen before the definition

of Dharma ... 9

If Yajða is the original religion, then it is supposed to be followed by everyone.

Then it should be very simple and easy. If the religion is said to be for certain

people, for certain time and even for the people in the certain country, it cannot

be the basic religion or original religion. The simplest form of worship - Yajða - is

explained by all established religions, as the basic religion.

The Vedas that praise Yajða are like :

The above mentioned line from Manu SmÃti 12.100 quotes Vamanshastri

Kinjawadekar (in his book ‘AgnihotracandrikÀ’). It says : Vedas are the eyes of

people living on the earth. To earn the ultimate knowledge the Vedas are the

medium. These Vedas tell to practice Yajða . One finds more information about

Vedas in the same book in the following words that are from Brahaç Yogi

Yajðyavalkya SmÃti 12.1 :

vide, Kulkarni, S.K., Devayan, pp. 45-74.10

vide, Kinjavadekar, Vamanshastri. Agnihotrachandrika, Apate, Vinayak Ganesh (Ed.),11

Anandashramsanskritgranthavali, Granthanka 8, Pune, 1921, p.3.

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There is no science on earth that is equal to Vedas or like Vedas. In all ŒastrÀs

the Vedas are the main, where different references can be found. 10

In the same book Kinjavadekar quotes above mentioned line. He says : It is

doubtless, that if Yajða is said to be the basic religion, the procedure should be

very easy to follow for every single person. 11

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In Gaõapati AtharvaœÁrÈa one finds the reference of evening and morning ritual

that frees from sins. One gets purified due to this religious practice and feels

happy, calm, quiet and tensionless.

The equipments that are required for Agnihotra are affordable to every person in

any society. Thus this regular practice can be performed by everyone. There is

no bar between cast, creed, colour, religion and sex. Any one who can sing the

mantras, who can follow the discipline of time can perform. As long as one

breathe, or till the last breath perform Agnihotra.

Only when everyone in the world is able to follow the Yajða, it can be called the

basic religion. This original form of praying god cannot be meant only for people

dwelling in a specific country, or living in a specific time-period, or even for the

people following specific religion. Otherwise such a rite cannot become basic

religion. Yajða is prescribed for all the people living in this world, which is

mentioned in all religions and their basic religious manuals.

Agnihotra is expressing gratitude towards the Almighty Father, as he has given

to the world so many essential gifts - as water, air, light, etc.- without asking.

Then it is the human beings to be grateful to God for those things. Agni is the

mouth of all the deities. Hence men offer the oblations in fire and recognise and

respond to what someone has done for everyone on the earth.

5.3 : Three folded form of Agni

In the ancient times the offerings were made in the morning for SÂrya and

PrajÀpati and in the evening for Agni and PrajÀpati. The number of offerings was

also limited - i.e. one for SÂrya and one for PrajÀpati or one for Agni and one for

Parkhe, M.S. Agnihotra , The Vedic Solution For Present- day Problems, p 46.12

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PrajÀpati.

As SÂrya is called the glorious ‘Brahma’. He is the energy source and light - light

of knowledge also. He loves every one, including Bramha, UÈas and various

other gods. Agni is the ‘BrÀhmateja’. He is light and energy as SÂrya. PrajÀpati,

is the one who, has created everything in the world and whom everything in the

world belongs to. 12

The real meaning is that the creator of the world has to be worshipped. There are

many names for Him. Every one has given Him a name according to his

experience, his view and knowledge. But all of them address to the God.

Offering oblations in the fire twice daily - Agnihotra rite - was very easy and can

be performed by anyone. Eventually this rite was developed larger. Then this

larger rite was considered as Agnihotra rite. The original Agnihotra rite is

explained by the Vedas and the larger rite of Agnihotra is explained by the writers

of Œastras. Those, who have three fires at home, ie - GÀÃhapatya, °havanÁya and

DakÈiõÀgni - have to follow many rules. The important thing is that they have to

perform Agnihotra every morning and evening. With the time the larger rite was

understood as the original Agnihotra rite. But the rite according to the Vedas is

very easy and very small. The longer rite of Agnihotra did not remain in the daily

schedule of common man, due to its size, rules and regulations.

The grains grow because of Agni and SÂrya. That is grown for them. It belongs

to the nature first. Hence it is to be offered first to the SÂrya, Agni and PrajÀpati.

This thought behind the Yajða or Agnihotra is most important. It is explained in

‘VÀyupurÀõa’ in a detailed manner.

In the ‘Satya-yuga’ the main rite was of fire-sacrifice. There are confusions

regarding the word Agnihotra. The three folded form of Agnihotra increases it. As

the picture of having three different Yajða places and all the time burning fire etc.

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arouses in the minds of people. As this concept has its tradition of centuries.

Basically Yajða and Agnihotra are the same words, denoting the fire worship. The

Yajða that is performed regularly is known as Agnihotra.

The story of TretÀgnivistÀr occurs in BhÀgavat MahÀ PurÀõa. The story of king

PurÂrava and ²rvaœi can be found in the ninth skandha. The fourteenth adhyÀya

of it tells more about Agnihotra. ²rvaœi narrates the king PurÂrava a solution to

live life happily without her. The mantra she gave to him was practised by

PurÂrava and got a Yajða-vessel from ‘Gandharvas’ . This story symbolically

says : PurÂrava got a Yajða-vessel from Gandharvas as a gift for a happy and

benevolent life, which means Yajða is a medium of gaining material happiness.

Further more PurÂrava performed Yajða for getting a place in paradise. That

means performance of Yajða can achieve the follower a happy life after death

also.

The original rite, as the king got was only one fire. In the ‘TretÀyuga’ king Aila

expanded it into three forms. This story of king PurÂrava and king Aila occurs in

the scriptures like Harivaôœa PurÀõa, VÀyu PurÀõa etc.

The original form of Agni was one. King Aila has developed and enlarged it into

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three forms of Agni - i.e. GÀÃhapatya, °havanÁya and DakÈiõÀgni.

Earlier there was only one Veda. The institution of Yajða is also enlarged with the

time, as it says that only one agni was there.

MuõçakopaniÈad explains the same. It says, this is a fact that the wise sages

have seen the original rites in the mantras. They got the illusion of rites (karmas)

in mantras. This got elaborated in the TretÀyuga. One has to follow these rites.

That is the path of wisdom and help for their development.

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It becomes therefore clear, that originally only one fire - Agni- form was

worshipped and that it the eternal and original religious practice.

5.4 : Significance of oblations

One finds references regarding the things that can be offered in Yajða in YV.

After lighting the fire with the help of dried cow-dung cakes or dried Yajða-sticks,

two offerings are made in the morning and two in the evening with cow-milk, says

ŒB.

The person giving two libations in the evening at sunset and in the morning at

sunrise - exactly when the sun is rising- offering two oblations is set free from the

fear of death. As for all living beings the death is the major fear. But by offering

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two libations one is free from this major fear. The time of offering the libation is

mentioned is clearly. It should be offered exactly when the first rays of sun would

rise on earth while accepting these offerings. Thus the exact time and exact

number of libations- two libations - is explained here.

A detailed explanation about offering only two oblations is given in ‘GoB’. It

says:

vide. Kulkarni, S. K. Panchasadhan, 17 Dec.1977, p. 9.13

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Priyamedha Bharadvaja and some persons with him were considering

themselves as knowledgeable pundits in Yajða-ŒÀstras and were not ready to

go to some other Vedic pundit for a dialogue or for understanding any thing.

One of them offered only one oblation during Agnihotra at evening and

morning. Second person was offering oblation in the name of two deities and

the third offered three oblations.

The person, who offered only one oblation during Agnihotra was asked by

others, whom do you offer the oblation? His answer was, this complete

world is an image of ‘PrajÀpati’. Hence I give oblation in his name at the time

of sunrise and sunset.

The person, who gave two oblations answered, I offer at the sunset to Agni

and PrajÀpati and at sunrise to Sun and PrajÀpati.

The third, who offered three oblations said, I offer at sunset Agni,

PrajÀpati and Anumati and at sunrise Sun, PrajÀpati and Agniswastikrut.

Amongst these three, who offered two oblations became prosperous in all

walks of life than others. 13

Thus one should offer two oblations at sunrise and sunset.

Though the main offering medium is said to be cow-milk, to fulfil certain wish rice-

grains, clarified butter made out of cow-milk, and yavÀgu are offered according

to TaiB.

If one desires to gain glory, one should offer clarified butter; if animal wealth is

the desire, then offer milk in Yajða; if good health is desired, offer curds in Yajða

and for well-being of the town use yavagu as offerings.

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(Once King Janaka asked Yajðavalkya, if he knew about Agnihotra properly.

His answer was, ‘Yes’.

‘What is to be used as offering in it ?’

‘Milk or milk-products’

‘If it is not available, then what is to be offered ?’

‘Rice grains or yava.’

‘If it is not available, then what is to be offered ?’

‘Use another food grain.’

‘If that is not available, then what is to be offered ?’

‘Use medicinal plants form the jungle.’

‘If they are not available, then what is to be offered ?’

‘Water.’

‘If water is not available, then what is to be offered ?’

vide. Kulkarni, S. K. Panchasadhan, 17 Dec.1977, p. 10.14

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‘Offer truth in the faith, that is offered earlier. In other words remember

with full faith.’

‘Oh! Yajðavalkya, you have recognised the proper meaning of Agnihotra. I

bow in front you.’ 14

While explaining the importance of Agnihotra, the reference of offering truth- that

is to be offered in faith- has mentioned. It says, not to miss or forget Agnihotra

any time and to have complete faith or total surrender for it. In case of possibility

of not performing Agnihotra the last choice is mentioned as to perform it in the

mind or just by remembering the performance whole heartedly.

One should offer oblations, when the flames are seen. To offer oblation in the

smoke shows neither love nor sincerity towards the performance.

The oblations that are offered in the Yajða are transformed into minute particles

and intense effective material. This is proved by the modern scientists. Russian

scientists have proved that the clarified butter of cow milk offered in Yajða

creates smoke. This smoke reduces the radiation effects in the atmosphere on

a large scale. Yajða is helpful for the individual and social development.

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When the oblation burns, due to the chemical reaction smoke and steam are

released. With the help of fire as a medium the oblations offered in the Yajða

effect on the surroundings. The purifying gases fill the atmosphere in a large

area. As smoke and steam rise up in the atmosphere, they purify the air and at

the same they form clouds. These clouds bring rain. This rain water is also pure

and helps plants to grow. The plants produce a good harvest. Ultimately the

people are benefited.

5.5 : Significance of time

DarœapÂrõamÀseÈÇi, CÀturmÀsya and Agnihotra - all these three types of Yajðas

have an important similarity. Agnihotra is performed in the transition period of

evening and morning. DarœapÂrõamÀseÈÇi is performed in transition of New-moon

and Full-moon day. Similarly CÀturmÀsya is performed in changing period of

seasons. Amongst all these Yajðas Agnihotra is the Nitya- regular performance.

The continuous cycle of day and night is difficult to cross. It is like a deep ocean.

vide, Kulkarni, S.K. DevayÀn, p. 59.15

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In this ocean the transition periods - time of sunset and sunrise - are such

timings, that help to cross the ocean, says Kulkarni. These are called the most15

pious places. Thus at these times only the ‘Havan’ has to be performed, says

Kulkarni in his book DevayÀn while using this quote.

One gets the reference of the Agnihotra times in AV, which is originally in ãV.

There are several definitions of sunrise and sunset given in the ancient Vedic

knowledge. The sunset and sunrise are called the transition periods. During this

period the breathing pattern changes, says °yurveda. Hence this change effects

directly on breathing pattern, blood pressure, digestive system.

5.6 : Significant Effects of Agnihotra on human mind

Certain homogenous changes in the mental stage occur with the performance of

Agnihotra. They have a definite beneficial effect, as will be seen, both from

individual and collective angles. A few exemplary instances of this effect on life

are given below.

5.6.1: Changes in the mental status

The IœÀvÀsyopaniœad begins with the thought of sacrificing things for the needy.

vide. Kulkarni, S.K. Path of Light, pp. 29-30.16

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It lays importance on performing right action. It tells people not to forget their

duties. After completing the duties only one is allowed to enjoy. God is

everywhere in the world and watching. Hence, do not follow selfishness and

greediness. Always think of the fact that whom does all the wealth in the world

belong to.

It says, enjoy and experience everything with sacrifice. Do not have a wish of

acquiring other’s wealth. It will not give you any satisfaction. This line also

referees to the same idea of ‘Idam na mama’. When the selfishness is kept

away, one can enjoy the life with a special happiness. This idea of ‘this is not

mine, this is yours - of God’, keeps the person in a positive thought. It gives a

new dimension to look towards problems of life. One gets a special happiness.

This happiness is to be experienced by oneself. It can not be explained in mere

words. Ths beginning of a new mental procedure starts with the mantra ‘Idam na

mama’.

The last part of the mantra - Idam na mama- has a special significance in

moulding the mind. The utterance of these words at sensitive moments changes

the attitude towards wealth and worldly aspirations. The repetition of these

mantras twice a day helps in developing such a detachment. Moreover this leads

to seeking refuge in Almighty Father and to a spiritual upliftment. 16

The mind slowly withdraws out from worldly matters, as it is all engrossed with the

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thought of God. The offering of oblation to fire at sunset and sunrise cultivates the

inclination of human mind day after day ultimately towards surrender to God. This

is described even as ‘total surrender’ to God.

Not mine but thy will be done.

This quote of Bible expresses the exact feelings. Not according to my wish but

according to your wish will be my behaviour. The selfishness, egoism should be

destroyed, is the main aim of this mantra. It is directly related to the business of

human mind. The thoughts in the mind, the vibrations - taking place while

articulating a sound- affect the mind and surroundings. Hence the thoughts,

vibrations and the aim ( that arises in the mind ) should be proper and right. As

while fulfilling these thoughts one is going on a path, that has to be right, what

one would seed, would ripe. Thus this aim should be proper and benevolent.

The effect of our thoughts is strengthened by Agnihotra. One tries to do

meritorious deeds without attachment, without expectation of reward. One tries

to do it because it is our duty. Because of changes in oneself which one

experiences if one does Agnihotra regularly, one finds oneself better able to help

others in need. The manner in which one offers this help goes a long way towards

determining its ultimate value to others and to oneself. This is where the

conception of and behaviour in consonance with surrender are important.

Here Agnihotra is discussed with the ritualistic views. As many Indian people love

to know where exactly one finds the references of this sacrifice in the ancient

scriptures. Today many scientists are working out to find the effects of Agnihotra

- Yajða, with the yardsticks of natural sciences and modern technologies, with all

the possible dimensions in various parts of the world. Here some of the important

researches are discussed in the further chapter, that are undertaken in Germany,

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as the concept of working in this field with a scientific approach was started and

is lead by Germans.

All these researches show the usefulness and importance of sacrifices in various

ways and angles in the daily life of common man all over the world. It is a proven

powerful solution to pollution according to scientists and scholars. Hence many

people have started adopting this as their lifestyle.

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